Este trabajo trata sobre la escuela pública de forma integrada en la sociedad y desde una perspectiva la educación en democracia y para la democracia. Defiende un modelo educativo basado en valores democráticos que sean puestos en práctica de verdad por todos los componentes de la escuela, en especial los alumnos y los profesores. El funcionamiento jerárquico de la escuela y el paradigma hegemónico del presente, donde predominan criterios conservadores, imposibilitan este modelo. Sin embargo, hay modos de conseguir mejoras y (...) progresar en la formación de ciudadanos críticos y solidarios que puedan colaborar para transformar la sociedad.This work treats on the public school of form integrated to the society and from a perspective the education in democracy and for the democracy. There defends an educational model based on democratic values that are put into practice indeed by all the components of the school, especially the pupils and the teachers. The hierarchic functioning of the school and the hegemonic paradigm of the present, where they predominate over conservative criteria, disable this model. Nevertheless, there are manners of obtaining improvements and of progressing in the training of critical and solidary citizens who could collaborate to transform the society. (shrink)

Authoritarian leadership is of great significance to eastern countries, including China. Meanwhile, unethical employee behavior also exists in all types of social organizations. The relationship between authoritarian leadership and unethical employee behavior is worth studying. Senior leaders often do not have a direct influence on employees except for through their immediate supervisors. The leadership style of senior leaders also influences the leadership style of their subordinates. This paper studies how authoritarian manager leadership trickles down to unethical employee behavior through authoritarian (...) supervisor leadership and discusses the moderating effect of leader member exchange and an ethical climate. Through a questionnaire survey of 406 pairs of leaders, supervisors, and employees, the research results of the multilevel model show that authoritarian supervisor leadership is positively related to unethical employee behavior, authoritarian supervisor leadership mediates the relationship between authoritarian manager leadership and unethical employee behavior, LMX positively moderates the relationship between authoritarian manager leadership and authoritarian supervisor leadership and moderates the mediating effect of authoritarian supervisor leadership, and, that an ethical climate negatively moderates the relationship between authoritarian supervisor leadership and unethical employee behavior and moderates the mediating effect of authoritarian supervisor leadership. (shrink)

本书通过且说说我自己、朝阳迎我归、鸿雁心迹、与朋友的书信、与学生的书信、与家人的书信、道德文章,山高水长来介绍蒋孔阳。.

If we do not shrink from making rough generalizations and adopt a broad, conventional approach, then what we call modernity refers to the process whereby a state of heterogeneity progresses toward homogeneity in time, space, human collectives, social order, and other areas. In his book The Cheese and the Worms, Carlo Ginzburg discusses a late-16th century incident of heterodoxy that cannot be classified into previously existing standard categories. As new knowledge was disseminated thanks to the invention of the Gutenberg printing (...) press, old and new knowledge came into conflict in the mind of a heterodox figure by the name of Menocchio. He attacked the church, saying that it was more important to love one’s neighbor than to love God. Through these small, humble manifestations of change, Ginzburg was able to reveal the juncture when European modern knowledge first emerged from a muddled, undifferentiated state into one of clarity, whereby over the course of about a century of fermentation, its contours eventually became clearly evident around the year 1800. This process has been termed by the pioneer of conceptual history Otto Brunner as the “threshold era”, and by Reinhart Koselleck as the beginning of the “saddle era”. (shrink)

本书以专题的形式对哲学的一些基本理论、基本知识作了既有一定理论深度又有比较通俗易懂的阐述.

This paper discusses some paradoxical propositions in Chinese tradition, especially the School of Names. It not only explains what Chinese philosophers mean by these propositions and why there are such paradoxes in Chinese philosophy, but also makes an attempt to formulate these paradoxical propositions in the language of symbolic logic. Meanwhile, the paper makes a comparison between Chinese views about contradiction and Aristotle?s law ot non?contradiction and explores the relation between them. It comes to the conclusion that once the difference (...) between Chinese concept of contraries and Aristotle?s is made clear, inconsistency between Chinese paradoxial propositions and Aristotle?s. law of non-contradiction disappears. (shrink)

As concerns the explication of the intuitive notion of truthmaking, Barry Smith has an insight that deserves more attention. Basically, in his view, an object x makes a proposition true iff (i) x necessitates and (ii) is representationally closely tied with x. To be more specific, he suggests that (ii) is fulfilled only if x is among ’s ontological commitments. I appreciate his basic insight but reject his specific suggestion. I argue that we can make a more attractive proposal from (...) his basic insight if we take into consideration that the close tie can also be realized by ’s being about x. (shrink)

In this paper, we introduce the notion of S ∗ p -partial metric spaces which is a generalization of S-metric spaces and partial-metric spaces. Also, we give some of the topological properties that are important in knowing the convergence of the sequences and Cauchy sequence. Finally, we study a new common fixed point theorems in this spaces.

Both scholars and practitioners acknowledge that the major factors explaining behavior are cognition, emotion, and context. However, existing theories tend to only focus on a combination of two. Furthermore, not all models are rooted in a specific theory of mind. Finally, there is no consistent definition of ‘mind.’ To address these issues, we review the major models explaining behavior. We then describe the Theory of Analysis of Demand, an interactionist model of functioning of mind that thoroughly addresses the conjoint interplay (...) of cognition, emotion, and context. A key concept of the TAD is emotional symbolization, the process of relating one’s experiences of the external context with an inevitable emotional reaction. By considering an intersection among cognition, emotion, and context, TAD fills the gap in the existing literature and expands our understanding of behavior. Moreover, we describe the TAD intervention methodology, Individual-Setting of intervention-Orga... (shrink)

The paper offers a neo-Marxist framework of interculturalisation to accommodate the increasing cultural diversity in the internationalisation of higher education with specific reference to Chinese students in New Zealand. At present, there are few official strategies in place to provide for the needs of international students in New Zealand universities. Tolerance is often promoted to cope with differences in general, but this notion is not sufficient to embrace and encourage cultural diversity in higher education. The paper reviews neoliberal and neo-Marxist (...) perspectives of interculturalism/interculturalisation. In order to move beyond mere tolerance of cultural diversity, which is seen as a problem to be overcome, the paper concludes that a national and institutional policy for internationalisation in higher education should be underpinned by neo-Marxist principles of interculturalism. (shrink)

This essay is an attempt to sketch out two contrasting notions of freedom in the Zhuangzi and the Xunzi . I argue that to understand the classical Chinese formulations of freedom we should look at the concept of hua 化 (transformation or to transform). It is a kind of freedom that highlights the moral and/or spiritual transformation of the self and its entailments on the connection between the self and various domains of relationality. The Zhuangzian hua is the transformation of (...) the self in such a way that the self becomes supremely attuned to the complexity of the world and can thus navigate various domains of relationality with extraordinary grace, ease, and efficacy. The Xunzian hua is the transformation of the self so that the self can extend its relationality to include the entire world and transform it from a raw and uncouth world to a civilized one through ritual practices. (shrink)

Two recent publications highlight the role of bone‐forming cells, the osteoblasts, in controlling the development of neighboring haematopoietic stem cells (HSCs).1,2 Using two distinct transgenic mouse models, one using the conditional deletion of the Bone Morphogenetic Protein Receptor 1A (BMPR1A) gene, the other using over‐expression of an active PTH/PTHrP receptor (PPR) mutant within osteoblasts, the authors show parallel, concordant increases in the generation of trabecular osteoblasts and the number of HSCs. In situ staining showed that rarely cycling HSCs sporadically attach (...) to endosteal osteoblasts, while in vitro assays indicated that ligation of Jag1 on osteoblasts by Notch1 on HSCs promotes HSC proliferation. These two independent works have revived and revitalized the notion that osteoblasts are a major, defining component of the HSC niche within the bone marrow (BM). This minireview discusses these results in the context of other recent studies of mesenchymal cells within the BM microenvironment, presents one potential unified model of the functional anatomy of the BM HSC niche, and highlights new questions raised by these and other studies of osteoblasts and HSCs. BioEssays 26:595–599, 2004. © 2004 Wiley Periodicals, Inc. (shrink)

The trigonometric table and its construction principles were introduced to China as part of calendar reform, spear-headed by Xu Guangqi in the late 1620s to early 1630s. Chinese scholars attempted and succeeded in uncovering how the construction principles were established in the seventeenth century and then in the eighteenth century expanded to include more algorithms to compute the values of trigonometric lines. Successful as they were in discoursing the construction principles, most Chinese scholars did not actually construct trigonometric tables anew. (...) In the early nineteenth century, a revolutionary approach was developed, which resembles computing a finite sum of power series to trigonometric functions of an arbitrary arc less than a one-half circle. Though hailed by many modern historians as Chinese achievements in developing “infinite series” of trigonometric functions, this approach was viewed by the actors at the time as a quick means to construct trigonometric tables. Interestingly, even with these “quick” methods, no trigonometric table was constructed. Besides the fact that constructing a trigonometric table afresh is a time-consuming business, the classification of the trigonometric table and their construction principles into different genres of knowledge by scholars offers an additional explanation of drastically uneven treatment of trigonometric tables and their construction principles. (shrink)

This book rewrites the story of classical Chinese philosophy, which has always been considered the single most creative and vibrant chapter in the history of Chinese philosophy. Works attributed to Confucius, Mozi, Mencius, Laozi, Zhuangzi, Xunzi, Han Feizi and many others represent the very origins of moral and political thinking in China. As testimony to their enduring stature, in recent decades many Chinese intellectuals, and even leading politicians, have turned to those classics, especially Confucian texts, for alternative or complementary sources (...) of moral authority and political legitimacy. Therefore, philosophical inquiries into core normative values embedded in those classical texts are crucial to the ongoing scholarly discussion about China as China turns more culturally inward. It can also contribute to the spirited contemporary debate about the nature of philosophical reasoning, especially in the non-Western traditions. -/- This book offers a new narrative and interpretative framework about the origins of moral-political philosophy that tracks how the three normative values, humaneness, justice, and personal freedom, were formulated, reformulated, and contested by early Chinese philosophers in their effort to negotiate the relationship among three distinct domains, the personal, the familial, and the political. Such efforts took place as those thinkers were reimagining a new moral-political order, debating its guiding norms, and exploring possible sources within the context of an evolving understanding of Heaven and its relationship with the humans. Tao Jiang argues that the competing visions in that debate can be characterized as a contestation between partialist humaneness and impartialist justice as the guiding norm for the newly imagined moral-political order, with the Confucians, the Mohists, the Laoists, and the so-called fajia thinkers being the major participants, constituting the mainstream philosophical project during this period. Thinkers lined up differently along the justice-humaneness spectrum with earlier ones maintaining some continuity between the two normative values (or at least trying to accommodate both to some extent) while later ones leaning more toward their exclusivity in the political/public domain. Zhuangzi and the Zhuangists were the outliers of the mainstream moral-political debate who rejected the very parameter of humaneness versus justice in that discourse. They were a lone voice advocating personal freedom, but the Zhuangist expressions of freedom were self-restricted to the margins of the political world and the interiority of one's heartmind. Such a take can shed new light on how the Zhuangist approach to personal freedom would profoundly impact the development of this idea in pre-modern Chinese political and intellectual history. (shrink)

ArgumentThis article documents the reasoning in a mathematical work by Mei Wending, one of the most prolific mathematicians in seventeenth-century China. Based on an analysis of the mathematical content, we present Mei’s systematic treatment of this particular genre of problems,fangcheng, and his efforts to refute the traditional practices in works that appeared earlier. His arguments were supported by the epistemological values he utilized to establish his system and refute the flaws in the traditional approaches. Moreover, in the context of the (...) competition between the Chinese and Western approaches to mathematics, Mei was motivated to demonstrate that the genre offangchengproblems was purely a “Chinese” achievement, not discussed by the Jesuits. Mei’s motivations were mostly expressed primarily in the prefaces to his works, in his correspondence with other scholars, in synopses of his poems, and in biographical records of some of his contemporaries. (shrink)

Discussing the issues of “Asia,” Takeuchi Yoshimi’s discourse of “Overcoming Modernity” has received broad attention among the international community of scholars. Commentators try to identify the ideological elements of this discourse that, as they hope, could help to solve post-modern problems. After analysing Takeuchi’s understanding of the war and its context, this paper shows that his discourse of “overcoming modernity” has an anti-historical tendency, which stems from the ideological ambiguity of his attitude towards the question of who was responsible for (...) the war. (shrink)

Ten years ago, conceptual history was still relatively unknown in Chinese academic circles. But within just a single decade, it has already emerged as a very popular field among scholars. When broaching conceptual history, the first thing to make clear is that, whether we’re speaking of a research field or a methodology, this is a scholarly tradition rooted in Germany. Hence, if we are to apply conceptual historical methods to China and carry out transcultural conceptual historical research here, we must (...) understand the basic connotations of conceptual history. Reinhart Koselleck’s introduction to 8 volumes of Basic Concepts of History: An Historical Lexicon of Political and Social Terms in Germany is an essential text in conceptual history. In this work, Koselleck proposes three These for conceptual history: concepts are historical, criteria for the “four changes” of basic historical concepts, and the “saddle period.”. (shrink)

本书阐述了马克思哲学的基本原理,重点论述对部队实际工作的指导,意义及改革开放的路线、方针、政策的正确性等。.